Class 3 – The Conditions of 
 
(La Ilaaha ill Allaah)

By Shaykh Ahmed al-Wasaabee

Translated by Shaakir al-Kanadee

Transcribed on Rabi Al’Awwal 10, 1426 / April 19, 2005 by Abu Abdullah.

The shaykh began with the Khutbatul Haajah.

REVIEW
1. List the eight conditions of
   
2. What are the two lines of poetry outlining the eight conditions of
   

The shaykh continued from where he left off last week, with the first condition of
   
which is  (ilm). He also placed emphasis on memorizing the two lines of poetry that contain the

   . He went over the first condition, which is knowledge of the

eight conditions of

meaning of
    in both its negation and affirmation, which is opposite and contrary to
ignorance. And this is what is mentioned in the text of the book that we are studying. Shaykh
Muhammad ibn Abdil-Wahhaab mentioned:

Allaah’s statement in the Qur’aan:


 
           
So know (O Muhammad sallallahu alayhi wasallam) that Lâ ilâha ill-Allâh (none has the right to be worshipped
but Allâh). (Muhammad 47:19)

It is narrated on the authority of Uthmaan (radiAllaahu anhu) that the Messenger of Allaah (
‫ )
ا  و‬said:
He who died knowing (fully well) that there is none worthy of worship (in truth) but Allaah entered Paradise
(Muslim, no. 39).

The shaykh then talked about the great position of knowledge in our deen. Knowledge of aqeedah
and knowledge of tawheed. And this being waajib on every muslim. And he mentioned another

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group of poetry that al-Haafidh al-Hakamee has combined in his book Ma’ribul Qubool containing
the conditions of
   :
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(Al-ilmu, wal-yaqeenu, wal-qaboolu, wa-inqiyaadu, tadri maa aqoolu
wa-sidqu, wal-ikhlaasu, wal-muhabbah
wa-tafaqa Allaahu lima ahabbah)

Knowledge and certainty and acceptance along with submission, and be aware of what I am saying
And truthfulness along with sincerity and love,
Allaah grant you tawfeeq to what He loves

This poetry is by another scholar by the name of al-Haafidh al-Hakamee, he is from the scholars of
Saudi Arabia, and died in the last 100 years, has combined this group of lines of poetry.

The shaykh then talked about the greatness of knowledge and the people of ilm, and that Allaah
(subhaana wa ta’laa) has raised them in rank and in degree.

Allaah’s statement in the Qur’aan:

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Say: "Are those who know equal to those who know not?" (Az-Zumar 39:9)

He mentioned that the people of knowledge are the people of fear, fear of Allaah.

Allaah’s statement in the Qur’aan:

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It is only those who have knowledge among His slaves that fear Allâh. (Fatir 35:28)

He also mentioned that the people of knowledge are the ones that understand the affairs of the
people.

Allaah’s statement in the Qur’aan:

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And these similitudes We put forward for mankind, but none will understand them except those who have knowledge
(of Allâh and His Signs, etc.). (Al-'Ankabut 29:43)

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The shaykh then went on to the second condition of
   .

SECOND CONDITION: CERTAINTY – &$

TRANSLATION OF THE TEXT IN AL-QAWL-UL-MUFEED FEE ADILLATIT TAWHEED:

The second condition is certainty, which is the opposite of doubt, and this is achieved by the one
saying this word being certain of the meaning of
   . And in the text it is said that belief is
not sufficient enough if it does not contain certainty, and supposed belief or assumptions are not
enough in the knowledge of
    and the meaning of
   , and if supposed belief or
assumptions are not enough, then of course doubt is also not enough. And in the text, it is
mentioned,

Allaah’s statement in the Qur’aan:

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Only those are the believers who have believed in Allâh and His Messenger, and afterward doubt not but strive with
their wealth and their lives for the Cause of Allâh. Those! They are the truthful. (Al-Hujurat 49:15)

Then in the text it is mentioned that Allaah (subhaana wa ta’laa) has made a condition for the
truthfulness of belief in Him and His Messenger that they do not doubt (that they do not have any
uncertainty). And the one who doubts, is considered to be from the hypocrites, and we seek refuge
in Allaah from this.

Allaah (subhaana wa ta’laa) said concerning them:

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It is only those who believe not in Allâh and the Last Day and whose hearts are in doubt that ask your leave (to be
exempted from Jihâd). So in their doubts they waver (At-Tawbah 9:45)

Then it is mentioned in the text the following hadeeth:

Abu Hurayrah (radiyAllaahu anhu) said, The Prophet (

‫ )
ا  و‬said: “Whomever you meet behind this
wall testifying that there is no deity worthy of worship besides Allaah, being certain about it in his heart, then give him
glad tidings of Paradise (Muslim, no. 31).

It is a condition for the one entering Paradise that he must have certainty in his heart concerning the
meaning of the statement
   , and not have any doubt. And if this condition is not met,
then that which is conditional is also not met.

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EXPLANATION OF THE TEXT BY SHAYKH AL-WASAABEE:

It is waajib and mandatory upon a Muslim to have certainty in this statement
   , both in its
negation and affirmation. And to realize and perfect this certainty, and to resolve all sorts of doubts
and uncertainties that may try to enter into this statement of
   . And he mentioned that
the one who has certainty of this statement, then this is his salvation and his way into entering
Paradise. He then mentioned the hadeeth that was mentioned in class 1:

The hadeeth of Amr ibn Aas, which is called the hadeeth of the card, and in this narration of the Prophet
(
‫)
ا  و‬, it is mentioned that the servant is brought on the day of judgement, and the servant has 99 tablets
that are filled with his numerous sins, and the servant believes that he is destroyed, and it is said to him that you have
with us a great and good deed, and it is said to him to bring his scales, and his scales are brought and it is brought out
another card and in this card, the statement that there is none worthy of worship except Allaah is present, and the
servant says what can this card do in regards to these 99 cards that are filled with sins, and it is placed in the scale,
and the statement that
    outweighs the 99 tablets that are filled with sins of this servant. And it is
mentioned that nothing can outweigh the name of Allaah (subhaana wa ta’laa).

The shaykh mentioned that the realization and perfection of these conditions concerning the
statement of
    are mandatory upon the Muslim to learn and to practise, and therefore
being granted salvation.

The shaykh stressed great importance on memorizing the text of the book we are studying, Al-
Qawl-ul-Mufeed fee Adillatit Tawheed. And great concern and concentration with the text. The
shaykh made great praise of the text, saying that it is very short and brief and to-the-point. The
shaykh said that the title of the book, Al-Qawl-ul-Mufeed (beneficial speech), is also what is found
in the text of the book, and he encourages all the students of knowledge to try to memorize this text
and the proofs that are mentioned in this text from the Quraan and the Sunnah. And then he
described the methodology of Shaykh Muhammad ibn Abdil-Wahhaab in this book, and how he
describes the title, and follows it up by mentioning proofs from the Quraan and the Sunnah.

The shaykh then went onto the third condition.

THIRD CONDITION: ACCEPTANCE – %$

Acceptance of what this statement of
    nesseciates. Acceptance of the heart and of the

tongue of what this word and this statement of
    nesseciates. This is opposite and
contrary to refusal, and rejection, and denial.

TRANSLATION OF THE TEXT IN AL-QAWL-UL-MUFEED FEE ADILLATIT TAWHEED:

Allaah’s statement in the Qur’aan:

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Truly, when it was said to them: Lâ ilâha ill-Allâh "(none has the right to be worshipped but Allâh)," they puffed
themselves up with pride (i.e. denied it). (As-Saffat 37:35)

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And (they) said: "Are we going to abandon our âliha (gods) for the sake of a mad poet? (As-Saffat 37:36)

And then it is the mentioned in the text the following hadeeth:

Abee Moosaa al-Ash’aree (radiyAllaahu anhu) said, The Messenger of Allaah (

‫ )
ا  و‬said, The Prophet
said, “The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the
earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance.
(And) another portion of it was hard and held the rain water and Allah benefited the people with it and they utilized
it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it
was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is
the example of the person who comprehends Allah's religion and gets benefit (from the knowledge) which Allah has
revealed through me (the Prophets and learns and then teaches others. The last example is that of a person who does
not care for it and does not take Allah's guidance revealed through me (He is like that barren land.)” (Bukhari, no.
79).

However, the shaykh abridged the hadeeth and came to the point where the hadeeth says: “The first
is the example of the person who comprehends…” The shaykh said that this hadeeth is in the
context of the similitude that the Prophet (
‫ )
ا  و‬has used concerning the land that receives
water and the land that does not receive water. The land that receives water is beneficial for the
people, providing for them vegetables and benefits for their livestock, and the land that does not
receive water is non-beneficial to the people.